Mark 14:1

Mar 14:50 . A young man following, and about to be apprehended, makes his escape, Mar 14:51 , Mar 14:52 . Jesus is brought before the chief priests, and Peter follows at a distance, Mar 14:53 , Mar 14:54 . He is examined, insulted, and abused, and condemned on false evidence, Mar 14:55-65 . Peter thrice denies him, reflects on his wickedness, and repents of his sin, Mar 14:66-72 . Verse 1 Unleavened bread - After they began to eat unleavened bread: see on Mat 26:2 (note). Verse 3 Alabaster box - Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works. Spikenard - Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. Calmet. Very precious - Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. Πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra. She brake the box - Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons: 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents. 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman. 3. That it would not be easy effectually to separate the oil from the broken pieces. And, 4. That it was a custom in the eastern countries to seal the bottles with wax that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle. The bottles which contain the gul i attyr, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in Harmer's Observations, vol. iv. 469. Pouring sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brahmins: and, among other ceremonies, pour sweet-scented oil on their heads. Ward's Customs. Verse 5 It might have been sold - το μυρον, This ointment, is added by ABCDKL, thirty-five others, Ethiopic, Armenian, Gothic, all the Itala except one. Griesbach has received it into the text. The sum mentioned here would amount to nearly 10 sterling. Verse 8 To anoint my body to the burying - Εις τον ενταφιασμον, against, or in reference to, its embalmment, thus pointing out my death and the embalmment of my body, for the bodies of persons of distinction were wrapped up in aromatics to preserve them from putrefaction. See on Mat 26:12 (note). Verse 9 For a memorial of her - See on Mat 26:13 (note). Verse 11 They were glad - The joy that arises from the opportunity of murdering an innocent person must be completely infernal. Verse 13 Bearing a pitcher of water - How correct is the foreknowledge of Jesus Christ! Even the minutest circumstances are comprehended by it! An honest employment, howsoever mean, is worthy the attention of God; and even a man bearing a pitcher of water is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any: hence they were obliged to fetch it on the preceding evening. Verse 14 Say ye to the good man of the house - ειπατε τῳ οικοδεσποτῃ - Say ye to the master of the house. The good man and the good woman mean, among us, the master and mistress of the house. A Hindoo woman never calls her husband by his name; but simply, the man of the house. Where is the guest chamber? - Respectable householders, says Mr. Ward, have a room which they call the strangers' room, (utit' hu-shala), which is especially set apart for the use of guests. This appears to have been the custom in Judea also. Verse 15 Furnished - Spread with carpets - εστρωμενον - so this word is often used. See Wakefield. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the passover now, as their fathers did formerly, standing, with their shoes on, and their staves in their hands. Verse 19 And another said, Is it I? - This clause is wanting in BCLP, seventeen others, Syriac, Persic, Arabic, Coptic, Ethiopic, Vulgate, and four of the Itala. Griesbach leaves it doubtful: others leave it out. Verse 20 That dippeth with me in the dish - In the east, persons never eat together from one dish, except when a strong attachment subsists between two or more persons of the same caste; in such a case one invites another to come and sit by him and eat from the same dish. This custom seems to have existed among the Jews; and the sacred historian mentions this notice of our Lord's, It is one of the twelve, that dippeth with me in the dish, to mark more strongly the perfidy of the character of Judas. Verse 21 Goeth - That is, to die. See on Mat 26:24 (note). Verse 22 Eat - This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, Mat 26:26 ; 1Cor 11:24 . See the subject of the Lord's Supper largely explained on Mat 26:26 (note), etc. Verse 30 That Thou - Συ is added by ABEGHKLMS - V, eighty-eight others, Syriac, Arabic, Persic, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Saxon, Theophylact, and Euthymsus. It adds much to the energy of the passage, every word of which is deeply emphatical. Verily, I say unto thee, that Thou, This Day, in This Very Night, before the cock shall crow Twice, Thou wilt deny Me. Verse 36 Abba, Father - This Syriac word, which intimates filial affection and respect, and parental tenderness, seems to have been used by our blessed Lord merely considered as man, to show his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him, Abba, Syriac, is here joined to ὁ πατηρ, Greek, both signifying father; so St. Paul, Rom 8:15 ; Gal 4:6 . The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, Mori, κυριε my Lord, Lord; פילי שער, pili, πυλη, shuar, gate, gate: and above, אבא, πατηρ, father, father: see several examples in Schoettgen. The words אבי and אבא appear to have been differently used among the Hebrews; the first Abbi, was a term of civil respect; the second, Abba, a term of filial affection. Hence, Abba, Abbi, as in the Syriac version in this place, may be considered as expressing, My Lord, my Father. And in this sense St. Paul is to be understood in the places referred to above. See Lightfoot. Verse 37 Saith unto Peter - See on Mat 26:40 (note). Verse 51 A certain young man - Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized; but as they had no way of holding him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the evangelists. Verse 52 And he left the linen cloth, and fled from them naked - It has often been intimated, by the inhabitants of India, that a European in strait clothes must be in great danger when his clothes take fire. From their loose clothing they can suddenly disengage themselves. When two Hindoos are engaged in a violent quarrel, and one seizes the clothing of the other, often the latter will leave his clothes in the hands of his opponent, and flee away naked. This seems to have been the case with the person mentioned above. See Ward's Customs. Verse 54 Peter followed - On Peter's denial, see Mat 26:57 , etc. At the fire - Προς το φως, literally, at the light, i.e. a fire that cast considerable light, in consequence of which, the maid servant was the better able to distinguish him: see Mar 14:67 . Verse 61 Of the Blessed? - Θεου του ευλογητου, Or, of God the blessed one. Θεου, is added here by AK, ten others, Vulgate, and one of the Itala. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech. Verse 72 And when he thought thereon, he wept - Or, he fell a weeping. This Mr. Wakefield thinks comes nearest to the original, επιβαλων εκλαιε. Others think it means the wrapping of his head in the skirts of his garment, through shame and anguish. Others think that επιβαλων rather refers to the violence, or hurry, with which he left the place, being impelled thereto by the terrors and remorse of his guilty conscience. Our own translation is as good as any. Introduction Jesus is brought before Pilate, examined, and accused, but makes no answer, Mar 15:1-5 . The multitude clamor for the release of Barabbas, and the crucifixion of Christ, Mar 15:6-14 . Pilate consents, and he is led away, mocked, insulted, and nailed to the cross, Mar 15:15-26 . Two thieves are crucified with him, Mar 15:27 , Mar 15:28 . While hanging on the cross, he is mocked and insulted, Mar 15:29-32 . The miraculous darkness and our Lord's death, Mar 15:33-37 . The rending of the veil, and the confession of the centurion, Mar 15:38 , Mar 15:39 . Several women attend and behold his death, Mar 15:40 , Mar 15:41 . Joseph of Arimathea begs the body from Pilate, and buries it, Mar 15:42-46 . Mary Magdalene, and Mary the mother of Joses, note the place of his burial, Mar 15:47 . Verse 1

Mt 26:1 ; Lu 22:1.

MARK CHAPTER 14 Verses 1-11. See this passage explained in Mt 26:1-16 Verse 1. And of unleavened bread. So called because that at that feast no other bread was used but that which had been made without leaven or yeast. By craft. By subtilty, (Matt.;) that is, by some secret plan that would secure possession of him without exciting the opposition of the people.

the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. 2 But they said, Not on the feast day, lest there be an uproar of the people. 3 And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. 8 She hath done what she could: she is come aforehand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. 10 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him. We have here instances, I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious. 1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, v. 3 . Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual. 2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Cant. i. 12 . Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart. Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, v. 4 . Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful ( Isa. xxxii. 5 ); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, v. 5 . But as a common piety to the corban will not excuse from a particular charity to a poor parent ( ch. vii. 11 ), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might. (2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love ( v. 8 ); " She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial. (3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, v. 9 . Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb. xi. 6 , 39 . Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam—She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour. II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief. 1. The chief priests, his open enemies, consulted how they might put him to death, v. 1, 2 . The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated. Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar ( v. 2 ); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men. 2. Judas, his disguised enemy, contracted with them for the betraying of him, v. 10, 11 . He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair. (1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them. (2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy. (3.) Having secured the money, he set himself to make good his bargain; he sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not ensnare ourselves in sinful engagements. If at any time we be so ensnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Prov. vi. 1-5 . It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is down-hill—when men are in, they must be on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end. The Institution of the Lord's Supper. 12 And the first day of unleavened bread, when they killed the passover, his disciples said unto h